I have been enjoying the unusually warm weather in Europe at present. It is simply a pleasure to go out and meditate in the garden.
When I speak of the ‘divine impulse’ or ‘divine force’, in line with Neil Douglas-Klotz, who takes from Syrian Aramaic version of the Gospels known as the Peshitta, I am referring to the living breath of creation.
In Aramaic, this is known as ‘rukha’ or ‘ruh’a d’qudsha’, and it pulses through all things. It births unity from the One (Alaha or Allaha) into the vibrating web of life. This is much like the ‘oo’ sound in ‘Abwoon’, which carries the magnetic flow of the Holy Spirit as wind, electricity and inner vitality. This is not a distant power, but an ever-present generative force akin to the sacred breath that Jesus invoked. It resonates in trees, bodies and human souls, urging us towards wholeness rather than separation. It stems from the nomadic Semitic worldview, in which words and sounds awaken inherent connections and channel the Mystery through individuals who are open to it, as evidenced by the healings and prayers of Yeshua.
This “interconnected relationship” is the mutuality of all creation, where the self and the other (human, tree, wind or divine) are not divided but linked through vibration and breath. This echoes the Aramaic roots, where naming an object (such as a tree) acknowledges its inner spirit or genius as part of one’s own being. In Jesus’ teachings, this manifests as ‘Ina-Ina’ (‘I-I’), which bridges the small self (‘nafsha’), our evolving, learning soul, with the greater Self or Holy One. This fosters a two-way channel of devotion, healing and unity, rather than hierarchy. Chanting or contemplation awakens this, as in the Lord’s Prayer. Here, Abwoon d’bwashmaya reveals light and sound (shm) shining through the cosmos. This makes heaven not a place, but rather the vibrating universe within and among us.
Jesus, or Yeshua, taught that to receive the Spirit of Truth (Ruha d’Shrara, the clarity of breath from the heart that guides us at crossroads), we must connect with Ina-Ina by diving inward through contemplative breath prayer to link our personal soul with sacred unity, as he modelled before he left. This requires releasing outer attachments, family conditioning or trauma through his healing approach, which involves emotional honesty, aligning with nature and softening the heart. This approach is embodied in chants and body prayer from the Gospels which is not mere belief, but lived resonance, like his own. Believing ‘as I believe’ (kmo ana), rather than ‘in me’, opens this channel and allows for greater works through the inner transmission of his breath.
Reflecting on Yeshua’s words through an Aramaic lens reveals that salvation, eternal life and living in the Kingdom are not future rewards or escapes from the body, but present realities awakened through an inner connection to the living cosmos. This entails allowing your soul (rua or nafsha) to save you, releasing rigidity and opening your heart through breath prayer, such as Ina-Ina (I-I), and tuning in to the vibration of unity within and among all life. After all, the Kingdom is both ‘within you’ and ‘among you’, using the same preposition.
The ‘Kingdom’ (malkutha) vibrates as light-sound shining through creation (shm-aya), not as a distant heaven, but as the sacred unity pulsing in nature, the body and relationships. This is realised by softening the heart, forgiving debts (as in the prayer) and performing actions in harmony with the flow. ‘Eternal life’ translates as ‘life-energy (khayye) at every level (d’alma)’, a multidimensional vitality that is accessed by mirroring Yeshua’s way. This involves a contemplative dive into the greater Self, healing traumas and embodying compassion without dualistic judgement.
This is received by practising the Ina-Ina connection, breathing the small self (nafsha) into the Holy One (Alaha) through Aramaic chants, body prayer and immersion in nature, as Yeshua taught before leaving. This enables ‘greater works’ via inner guidance rather than doctrine. No creed or sacrifice is sufficient; what is required is heart resonance, letting go of separation in order to flow with the divine breath and allow goodness to ripen in time with the seasons of creation. This nomadic path invites everyone to awaken to the Sacred Unity right now.
Note:
I am aware that critics question Klotz’s multilayered renderings, but his breath-chant method is supported by acoustic mysticism in Sufism (e.g., Ibn Arabi’s sound cosmology) and modern studies on phonotherapy, showing vocal toning reduces stress and enhances embodiment and validating experiential claims without resolving translation disputes. Practices like Centering Prayer’s word-repetition, which Klotz references, further affirm this as a living tradition beyond Aramaic specifics. It is a living practice.